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By examining orthodox methods of thought in the Renaissance, the author tries to reconstruct a picture of the dominant culture of the period in England between 1580 and 1630.
From a variety of perspectives, the essays presented here explore the profound interdependence of natural philosophy and rational religion in the `long seventeenth century' that begins with the burning of Bruno in 1600 and ends with the Enlightenment in the early Eighteenth century. From the writings of Grotius on natural law and natural religion, and the speculative, libertin novels of Cyrano de Bergerac, to the better-known works of Descartes, Malebranche, Cudworth, Leibniz, Boyle, Spinoza, Newton, and Locke, an increasing emphasis was placed on the rational relationship between religious doctrine, natural law, and a personal divine providence. While evidence for this intrinsic relationship was to be located in different places - in the ideas already present in the mind, in the observations and experiments of the natural philosophers, and even in the history, present experience, and prophesied future of mankind - the result enabled and shaped the broader intellectual and scientific discourses of the Enlightenment.
This book provides an introductory perspective on its subject together with detailed studies of the major non-Shakespearean tragedies. It assumes that the central and most disturbing insights of the plays were expressed in terms of the thought patterns of the time.
Since publication in 1979 Isabel Rivers' sourcebook has established itself as the essential guide to English Renaissance poetry. It: provides an account of the main classical and Christian ideas, outlining their meaning, their origins and their transmission to the Renaissance; illustrates the ways in which Renaissance poetry drew on classical and Christian ideas; contains extracts from key classical and Christian texts and relates these to the extracts of the English poems which draw on them; includes suggestions for further reading, and an invaluable bibliographical appendix.
This book reassesses the ethics of reason in the Age of the Reason, making use of the neglected category of conscience. Arguing that conscience was a central feature of British Enlightenment ethical rationalism, the book explores the links between Enlightenment philosophy and modern secularisation, while responding to longstanding criticisms of rational intuitionism and the analogy between mathematics and morals, derived from David Hume and Immanuel Kant. Questioning in what sense British Enlightenment ethical rationalism can be associated with a secularising ‘Enlightenment project’, Daniel investigates the extent to which contemporary, and secular liberal, invocations of reason and conscience rely on the early modern Christian metaphysics they have otherwise disregarded. The chapters cover a rich collection of subjects, ranging from the Enlightenment’s secular legacy, reason and conscience in the history of ethics, and controversies in the Scottish Enlightenment, to the role of British moralists such as John Locke, Joseph Butler and Adam Smith in the secularisation of reason and conscience. Each chapter expertly refines Enlightenment ethical rationalism by reinterpreting its most influential proponents in eighteenth-century Britain – the followers of ‘Isaac Newton’s bulldog’ Samuel Clarke – including Richard Price (Edmund Burke’s opponent over the French Revolution) and John Witherspoon (the only clergyman to sign the US declaration of Independence).
“Webster’s iconoclasm was not the lonely experience of an alienated intellectual, but part of his generation’s struggle to create the future. As such, the critical energy we find in the plays was sustained, not by ideological certainty, but rather by interaction with the great complexity of thought and action—much of it negative—that constitutes a pre-revolutionary movement. If Webster was part of a dying culture, he was also—and it is this that Webster criticism has almost consistently ignored—a member of the generation that prepared the way for the revolution of 1640” (Introduction). Through detailed analysis of four plays, The White Devil, The Duchess of Malfi, The Devil’s Law Case, and Appius and Virginia, Goldberg explores the relations between Webster and aspects of Jacobean social and intellectual history. Webster’s satire of princes and prelates, his iconoclastic view of traditional philosophy, his trenchant analysis of institutions are seen as part of an intellectual movement that was undermining faith in the old order. Special attention is given to Webster’s theatrical representations of legal practice and legal philosophy as key manifestations of the realities of political power. Webster’s dramatizations of the judgment situation are shown to embody specific commentary on the legal system of his time, commentary that ranges in orientation from anarchist to reformist to revolutionary. Webster’s irreverence for traditional ideals and institutions combines with a humanist sense of man’s—and woman’s—potential to make an important contribution to the pre–revolutionary movement.
First published in 1983, Spenser’s Faerie Queene and the Cult of Elizabeth presents The Faerie Queene as a central document in the cult of Elizabeth. It shows how Spenser combines the resources of medieval iconography and Renaissance rhetoric in celebrating the Queen as the predestined ruler of an elect nation. In its introductory discussion of Renaissance poetics, the book emphasises the contemporary belief in the moral function of praise. Particular attention is given to the popular identification of Elizabeth with the Virgin Mary. If Elizabeth’s gender created problems for a poet writing in the heroic mode, at the same time it made available to him a form of praise that no secular poet had been able to use before. While the book contains material of interest to the Renaissance specialist, its lucid style and the valuable background material it provides will appeal to undergraduates reading Spenser for the first time.
Building on current scholarly interest in the religious dimensions of the play, this study shows how Shakespeare uses Hamlet to comment on the Calvinistic Protestantism predominant around 1600. By considering the play's inner workings against the religious ideas of its time, John Curran explores how Shakespeare portrays in this work a completely deterministic universe in the Calvinist mode, and, Curran argues, exposes the disturbing aspects of Calvinism. By rendering a Catholic Prince Hamlet caught in a Protestant world which consistently denies him his aspirations for a noble life, Shakespeare is able in this play, his most theologically engaged, to delineate the differences between the two belief systems, but also to demonstrate the consequences of replacing the old religion so completely with the new.